Allamah Tabatabai With His Children

The Daughter of Allamah Tabatabai Khanum Najma Sadat Tabataba'i narrates that one of the phrases he would always use is: 
"Know God as being Ever-Present and Ever-Observant" (Khodā rā hāzir wa nāzir bebīnīd).
He would repeat this line so often that when I was a child I used to think that Haj Agha didn't know anything else. Of course 'Allama spoke very little but when he did speak his words were chosen precisely. He emphasized this matter so much that we used to think it was impossible that an act be carried out for other than God.

His words were full of meaning. For example, [he would talk to us] about the conduct of our great ones, and how young girls and boys should behave. With his daughters he was very intimate and friendly and with his sons he behaved seriously.
He ['Allama] placed great importance on respecting one's elders. He even felt joking with them was not appropriate.

In one of his words of advice to my son Shahid Muhammad Hasan R who one time joked with someone older than him, he said, 'I was 7 or 8 years old when a painter was working in our home. When he climbed his animal I tickled his leg. My late father said to me, "My dear son, an individual doesn't play jokes on his elders." From that moment I have always remembered his words and even now that I am an old man I am still reluctant to joke with those who are older than I. This respect must be maintained [for our elders].'

The greatness of Fatima (a)

Bihar al-Anwar 37:85 

Ibn Abbas narrates:
The Messenger of Allah (s) was with Ali (a), Fatima (a), Hasan (a) and Husein (a) one day when he said:
'O Allah! You know that they are my family and they are the most honourable people in my eyes. O Allah! Love those who love them and hate those who hate them. Befriend their friends, antagonize those who antagonize them, and support those who support them. O Allah! Purify them from any uncleanliness; make them infallible and support them with the Holy Spirit.
The the Prophet (s) said:
It is as if I can see my daughter, Fatima (a), on the day of Judgment. She will be brought on a platform made of light. There will be seventy thousand angels to her right, seventy thousand angels to her left, seventy thousand angels in front of her, and seventy thousand angels behind her, and she will be leading the (female) believers of my nation to Paradise.
Every woman who prays five times a day, fasts in the month of Ramadhan, goes to Hajj, pays Zakat, obeys her husband, and accepts the wilayat of Ali (a) after me will enter Paradise with the intercession of my daughter. Fatima (a) is the master of all the world's women.
People asked, 'Is she the master of the women of her time?'
The Prophet (s) replied:
Maryam was the master of the women of her time. My daughter Fatima (a) is the master of all the world's women from the first to the last. Every time she stands in her Mihrab for prayers, seventy thousand high ranked angels come and say Salaam to her.
The angels call out to her, 'O Fatima! [Verily Allah has chosen you and purified you, and chosen you above all the women of the worlds] (3:42)' which is the same way the angels used to call Maryam.
Then the Prophet looked at Ali (a) and said:
O Ali! Fatima (a) is a piece of my flesh, she is the light of my eyes, and she is the apple of my heart.
That which saddens her saddens me and that which pleases her pleases me.
She is the first one from my family who will join me, so treat her with kindness after me.
As for Hasan (a) and Husein (a), they are my sons and my flowers. They are the masters of the youth of Paradise, so treat them like you would treat your eyes and ears.
Then the Prophet (s) raised his hands towards the sky and said:
'O Allah! I testify that I love those who love them. I hate those who hate them. I am at peace with those who are at peace with them. I fight those who fight them. I am the enemy of their enemies, and I am the friend of their friends.'

'Fatima' and the ism 'al-Fatiru'

Shaykh Muhammad Khalfan, The Sacred Effusion

In different traditions we are told that Allah derived the name Fatima (a) from His Name Faatir al-samawati wa al-ardh (6:79) (The Cleaver of the heavens and the earth). The name al-Fatiru comes from the word fatr which means to “cleave”. Here it means one who cleaves and breaks non-existence and brings about existence. In conclusion, as some scholars have written in their works, it means ‘The Originator’.

Observe the following traditions:
In a lengthy tradition, where the Ahl al-Kisa’ (a) were present, the Holy Prophet at one point addresses Hadhrat Fatima (a) saying:
...And He derived for you O Fatima a name from His Names, for He is al-Fatiru (the Originator), and you are Fatima. (Allama Majlisi, Bihar al-Anwar v. 37, p. 47)

Almighty Allah in a conversation with prophet Adam (a) introduces the light of Fatima (a) as follows:
...and this is Fatima while I am the Fatir al-samawati wa al-ardh (Originator of the heavens and the earth), Fatimu a’da’i min Rahmati yawma fasli qada’i (the Severer of My enemies from My mercy on the day of My judgment), and Fatimu awliya’i ‘amma ya’tarihim wa yashinuhum (the Relinquisher of affliction and disgrace from those near to me). So I derived for her a name from My Name.

In a supplication taught by Angel Jibra’il (a) to Prophet Adam (a) we read as follows:
O praised one, I swear by the station of Muhammad, O Exalted One, I swear by the station of Ali, O Originator, I swear by the station of Fatima (a)... (Allama Majlisi, Bihar al-Anwar v.44, p.245)

Readers must understand that this tradition does not speak simply of the method of derivation that we commonly know. Fatima (a) plays a fundamental role in the creation and origination of the heavens and the earth. She unites with the Muhammadan Light which is the first Divine Creation, from which proceeds every good.
Other traditions also indicate that they - the Ahl al-Bayt (a) - are the intermediaries (wasaa’it) between Allah and the creation. For example, in one of his brilliant messages, our 12th Holy Imam (a) is reported to have said:
We are the actions of our Lord, and the creation thereafter are our actions. (Allama Majlisi, Bihar al-Anwar v.53, p. 178)

Fatima (a) parallel to the Arsh of Allah

Amaali of Sh Sadouq 25

Jaabir Ibn Abdullah Ansari narrates from the Messenger of Allah (s) who said:
On the day of Judgment, my daughter Fatima (a) will enter on an embellished camel from the camels for Paradise. The bridle of the camel will be made of wet pearls, the legs will be made of green emeralds, the tail will be made of musk, and the eyes will be made of red corundum (corundum is a naturally occuring Aluminiun Oxide. After diamond, it is the hardest known natural substance. Its finer varieties are the gemstones ruby and sapphire).
There will be a dome of light on top of Fatima (a) which will be transparent.
Inside this dome will be Allah's forgiveness, and outside of it will be Allah's mercy.
There will be a crown of light on her head that has seventy corners. Each corner will be embedded with pearls and corundum, and it will shine like a bright star in the middle of the sky.
There will be seventy thousand angels to her right and seventy thousand angels to her left.
Jibraeel will be pulling the bridle of the camel and he will call with a very loud voice,
'Lower your heads until Fatima (a), the daughter of Muhammad (s), passes'
There will be not any Prophet, Messenger, truthful being, or martyr left who will not lower his head while Fatima (a) passes until she is parallel to the Throne of Allah.
Then Fatima (a) will throw herself form the camel and say to Allah,
'O my Lord and my Master! Judge between me and those who were unjust to me. Judge between me and those who killed my sons.'
Allah will reply to her,
'O My love and the daughter of My love! Ask Me anything and I will grant it, and intercede on behalf on anyone and it will accepted. I swear to My own Magnificence and Glory that no injustice of the unjust will pass by Me.'
She will say,
'O my Lord and my Master! I intercede on behalf of my progeny, my Shia, the Shia of my progeny, those who loved me and those who loved my progeny.'
So Allah will call,
'Where are the progeny of Fatima (a), her Shia, the Shia of her progeny, those who loved her and those who loved her progeny?'
They will stand up and will be surrounded by the angels of mercy.
Then Fatima (a) will lead them all to paradise.
--------------------------------------------------------------------------------
The Prophet (s) said,
"When I long for the fragrance of Paradise I smell the neck of Fatima."
Muntakhab Kenz Al-Omal, v. 5, p. 97; Nur Al-Absar, p. 51; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 360.

Basic meaning of dhikr

William Chittick

The basic meaning of the term dhikr can be brought out by answering three questions – what, why, and how.
What is to be remembered?
Why should it be remembered?
How can it be remembered?
The object of remembrance is God, whose reality is designated briefly by the first Shahadah, “There is no god but God,” and in more detail by the whole range of names and attributes mentioned in the Koran.
This object should be remembered because He has commanded human beings to remember Him and because ultimate happiness depends upon remembrance.
The object can be remembered by imitating the Prophet, who provides the model for right activity and right remembrance.

The Prophet calls dhikr the best act of worship.
Every word a person utters in this life will be counted against him or her in the next life, except bidding to honor (amr bi’l-ma’ruf), forbidding dishonor (nahy an al-munkar), and remembering God.
When someone complained about Islam’s many commands and prohibitions and asked for a single practice to which he could cling, the Prophet replied,
“Let your tongue stay moist with the remembrance of God.”
He reported that God says,
“I am with My servant when he remembers Me. If he remembers Me in himself, I remember him in Myself, and if he remembers Me in an assembly, I remember him in an assembly better than his.”

The most hopeful ayah in the book of Allah

Tafsir al-Ayyashi, by Muhammad b. Mas’ud al-Ayyashi, from Abu Hamza Thumali, vol 2, p.161

Once, Amir al-Mu'mineen Imam Ali (a) was sitting with some people and he asked them, "Which verse from the book of Allah gives you the most hope?"

Some of the people quoted:
إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا
"Allah does not forgive shirk but he grants forgiveness for all but that (sin) to whomever he pleases" (Surat al-Nisa). He (a) said, "That is good but it is not the one." [4:48]

Then others among them quoted,
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
"Say, O' My servants who have committed excesses against themselves! Do not despair of the mercy of Allah! Surely Allah forgives all sins..." (Surat al-Zumur). He (a) said, "That is good but it is not the one." [39:53]

Then others said that it is the aya:
وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا
"Whoever does an evil deed or is unjust to himself and then does istighfaar will find Allah to be Forgiving and Merciful" (Surat al-Nisa). He (a) said, "That is good but it is not the one." [4:110]

Others said it is the aya:
وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ
"(The pious are) those who, when they commit an evil act or are unjust to themselves, do dhikr of Allah and istighfaar for their sins. And who can forgive [literally: cover the stain of] sins except Allah?..." (Surat Aal-i-Imran) but the Imam (a) again said, "That is good but it is not the one." [3:135]

The people then fell silent and the Imam (a) asked them, "What else, O' assembly of Muslims?" They said, "Wallaah, we have nothing else to say."

He (a) said, I heard my beloved, the Messenger of Allah, say: The most hopeful ayat in the book of Allah is
وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ
"And establish the prayers (wa aqim al-salaata) at two parts of the day and in the first part of the night. Indeed good acts wipe away evil deeds. This is but a reminder to those who are mindful" (Surat Hud, verse 114).

Supplication that moves the Arsh of Allah

(Bihar al-Anwar 92: 190)

"One of the supplications of Jesus with our chain of narrators to Sa'id ibn Hibatullah al- Rawandi, may Allah have mercy on him, from the book, Qasas al- Anbiya' (Stories of the Prophets), with a chain of narrators to Imam al-Sadiq ('a) from his forefathers, peace be with them, that the Prophet, may the blessings of Allah be with him, said,
"When the Jews gathered before Jesus ('a) to kill him, as they imagined, Gabriel ('a) came to him and covered him with his wing. Then Jesus looked at him carefully. There was writing within Gabriel and it was:

اللَّهُمَّ إِنِّي أَدْعُوكَ بِاسْمِكَ الْوَاحِدِ الْأَعَزِّ وَ أَدْعُوكَ اللَّهُمَّ بِاسْمِكَ الصَّمَدِ وَ أَدْعُوكَ اللَّهُمَّ بِاسْمِكَ الْعَظِيمِ الْوَتْرِ وَ أَدْعُوكَ اللَّهُمَّ بِاسْمِكَ الْكَبِيرِ الْمُتَعَالِ الَّذِي ثَبَّتَ أَرْكَانَكَ كُلَّهَا أَنْ تَكْشِفَ عَنِّي مَا أَصْبَحْتُ وَ أَمْسَيْتُ فِيه

'O Allah! I call You by Your most mighty name, al-Wahid (the One), and I call You, O Allah, by Your name, al Samad (the Everlasting Refuge), and I call You, O Allah, by Your single name, al-A dh im (the Majestic), and I call You, O Allah, by Your exalted name, al-Kabir (the Great), by which all Your pillars stand firm, remove the troubles I have morning and night.'

When Jesus ('a) called him by this, Allah revealed to Gabriel, 'Raise him to Me."' Then the Messenger of Allah, may the blessing of Allah be with him, said, "O children of 'Abd al-Mutallib! Beseech your Lord by these words. By Allah, in Whose hand is my soul! No servant has called upon Him with these words without the throne being moved, and without Allah saying to the angels, 'Bear witness that I, verily, answered him for these words and gave him what he asked in the transient world and in the term of the hereafter."' Then he said to his companions, "Beseech [Allah] by these words and do not delay [His] answer."

Imam Sadiq (a)'s advice to Jabir

[Amaali of Sh Tousi]


Abu Ali Hasan bin Mohamed bin Hasan al-Tousi narrates from a chain of narrators going up to Jabir bin Yazid Al-Jo'fi who said:
I served our master, Imam Abu Jaafar Muhammad Bin Ali (a) for 18 years. When I wanted to leave him, I asked him for some advice.
He (Imam Muhammad Bin Ali) said, 'Are you asking me for (more) advice after being with us for 18 years?'
I replied, 'Yes, you are the the sea of endless water whose depth cannot be measured.'
He said, 'O Jabir! Convey my Salaam to my Shia. Tell them that we are not Allah's relatives and that no one can attain nearness to Allah except through obedience.
O Jabir! Those who obey Allah and love us are considered our followers and those who disobey Allah will not find our love helpful.
O Jabir! Has there been anyone who has asked Allah and not found an answer, or has depended on Allah and has been disappointed, or has trusted Allah and has not been saved?
O Jabir! Think about this life as a short, temporary stop. This life is nothing but a horse on which you ride in a dream, and when you wake up you find yourself in your bed, not riding anything nor holding on to a bridle. This life is nothing but a dream in which you are wearing beautiful clothes or having intimate relations with a woman.
O Jabir! In the eyes of the intelligent, this world is a reward for those who have gone astray.
O Jabir!
The statement of 'Laa ilaha Ilallah' is the support for those who invite people towards Allah.
Salaat is the confirmation of (ones) loyalty and the reliever from arrogance.
Zakaat increases sustenance.
Siyaam and Hajj calm the hearts.
Qisaas (retribution) protects people's safety, and
believing in the rights of the family of the Prophet is the core root of the religion.
May Allah make us and you among, '21:49''

3 Reasons why Salman Al-Farsi was called Salman Al-Muhammadi

[Amaali of Sh Tousi 1:133]

Mohamed Bin Yusuf narrated from Mansour bin Borzaj who said:
I said to Abu Abdillah Jafar bin Muhammad, 'O my master, you mention Salman Al-Farsi frequently.'
Abu Abdillah said, 'Do not call him Salman Al-Farsi. Call him Salman Al-Muhammadi. Do you know why I mention him frequently?'
'No' I replied.
Abu Abdillah said, 'For three reasons:First, he always used to give preference to the desires of the Commander of the Believers (as) over his own desires;
Second, he used to love the needy and choose them as his friends instead of the wealthy and powerful ones;
Third, he used to love knowledge and the knowledgeable ones.
Verily Salman was a righteous slave. He was an upright Muslim and he was not among the polythiests.'

Martyrs of Karbala - a distinctive perspective

The Holy Quran says:
'We said: O fire! be a comfort and peace to Ibrahim!' (21:59)

Jabir narrates from Imam al-Baqir [a]:'Before his martyrdom, Imam al-Husayn bin Ali [a] said to his companions:
Indeed the Apostle of Allah [s] said [to me]:
O my dear young son, surely you will be led to ‘Iraq; it is a land where Prophets of Allah and Successors of the Prophets have met; It is a land called Amura.
And indeed you shall be martyred there together with a group among your companions who would not sense the pain of the touch of iron.
Then Imam al-Husayn [a] read the  verse: ‘O Fire, be cool and peaceful for Ibrahim’ (21:59). The war will be cool and peaceful on you and them.'
(Qutb al-Din al-Rawandi, al-Khara'ij wa al-Jarayih, v.2, p. 848)

Explaining this situation of the Imam, the grand Ayatullah Jawadi Àmuli says:
According to a tradition from Imam al-Baqir [a] the army of al-Husayn [a] did not feel the pain of the blows and wounds on ‘Ashura’ day save a pinch...why is that?
This is because the spirit is the origin of pain and happiness.
One of you may fast and feel the pangs of hunger and thirst...
whereas another would fast but we would find in him nothing but happiness and high-spiritedness...aren’t the physical conditions similar for both?
So why is the first in torment while the second does not feel anything?
This is because the spirit of the second is attached to a realm distant from the material conditions.
Indeed the gallant warriors of Karbala were among those great spirits overcome by the unseen plane of existence.
(Ayatullah Jawadi Amuli, Thawrat al-’Ishq al-Ilahi, p. 232)
Shaykh Muhammad Khalfan; The Sacred Effusion

Muhammad bin Marwan is reported to have said:

I heard him Imam al-Sadiq [a] say:
Visit al-Husayn [a], even if it is once a year, for whosoever comes to him, with knowledge of his station, and not a nonbeliever, would not be given other than Paradise, and he would bebestowed with extensive sustenance, and Allah would quickly relieve him (from his problems).
Indeed Allah entrusted four thousand angels on the grave of al-Husayn [a], all of who weep for him.
They accompany the visitor until he returns to his family, and if the visitor gets sick they visit him, and if he dies, they witness his bier and seek for his forgiveness and mercy.
Ibn Qulawayh, Kamil al-Ziyarat, pp. 175-176